俱舍論記 18.76

18.76

「如前所辨至百福莊嚴」者，釋第四句。如前所辨三十二相，一一妙相各百福莊嚴。何謂百福？答：此中百思名為百福。故《婆沙》一百七十七云「問：如契經說，佛一一相百福莊嚴。何謂百福？答：此中百思名為百福。何謂百思？謂如菩薩造作增長足善住相業時，先起五十思修治身器令淨調柔，次起一思正牽引彼，後復起五十思令其圓滿。譬如農夫先治畦隴，次下種子，後以糞水而覆溉之，彼亦如是。如足善住相業有如是百思莊嚴，乃至頂上烏瑟膩沙相業亦復如是。由此故說佛一一相百福莊嚴。問：何者是五十思耶？答：依十業道各有五思。謂依離殺業道有五思：一離殺思、二助導思、三讚美思、四隨喜思、五迴向思。乃至正見亦爾，是名五十思。有說：依十業道各起下、中、上、上勝、上極五品善思，如雜修靜慮。有說：依十業道各起五思，一加行淨、二根本淨、三後起淨、四非㝵所害、五念攝受。有說：緣佛一一相起五十剎那未曾習思相續而轉。」又《正理》云「復有師言：一一相業各為緣佛未曾習思具百現前而為嚴飾。」

Regarding "As explained before ... adorned with a hundred merits": this explains the fourth line of the verse. As explained before, regarding the thirty-two marks, each and every wondrous mark is adorned with a hundred merits. What is meant by "a hundred merits"? Answer: Here, a hundred volitions are called "a hundred merits." Thus the *Mahāvibhāṣā*, fascicle 177, states: "Question: As the sūtra says, each and every mark of the Buddha is adorned with a hundred merits. What is meant by 'a hundred merits'? Answer: Here, a hundred volitions are called 'a hundred merits.' What is meant by 'a hundred volitions'? It means that when a bodhisattva performs and accumulates the karma for the mark of well-planted feet, he first generates fifty volitions to refine and purify his physical receptacle, making it pure and supple; next he generates one volition to directly induce it; and afterwards he further generates fifty volitions to bring it to completion. Just as a farmer first prepares the furrows and ridges, next sows the seeds, and afterwards covers and irrigates them with manure and water, so it is in this case too. Just as the karma for the mark of well-planted feet is adorned with such a hundred volitions, so it is up to the karma for the uṣṇīṣa mark on the crown of the head. Therefore, it is said that each and every mark of the Buddha is adorned with a hundred merits. Question: What are the fifty volitions? Answer: Based on each of the ten courses of karma, there are five volitions. That is to say, based on the course of karma of refraining from killing, there are five volitions: first, the volition of refraining from killing; second, the volition of assisting and guiding; third, the volition of praising; fourth, the volition of rejoicing; fifth, the volition of dedicating. Up to right view it is also like this; these are named the fifty volitions. Some say: Based on each of the ten courses of karma, one generates five grades of wholesome volitions: lower, middling, upper, superior-upper, and supreme-upper, just like the combined cultivation of dhyānas. Some say: Based on each of the ten courses of karma, one generates five volitions: first, purity of preliminary application; second, purity of the fundamental; third, purity of the subsequent; fourth, unhindered by impediments; fifth, sustained by mindfulness. Some say: Directed toward each and every mark of the Buddha, fifty moments of unprecedented volitions arise in continuous succession." Furthermore, the *Nyāyānusāra* states: "There are also masters who say: For the karma of each mark, there are a full hundred unprecedented volitions directed toward the Buddha that manifest and serve as adornment."